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1 Praise ye the LORD. Praise ye the LORD from the heavens: praise him in the heights. 2 Praise ye him, all his angels: praise ye him, all his hosts. 3 Praise ye him, sun and moon: praise him, all ye stars of light. 4 Praise him, ye heavens of heavens, and ye waters that be above the heavens. 5 Let them praise the name of the LORD: for he commanded, and they were created. 6 He hath also stablished them for ever and ever: he hath made a decree which shall not pass. 7 Praise the LORD from the earth, ye dragons, and all deeps: 8 Fire, and hail; snow, and vapour; stormy wind fulfilling his word: 9 Mountains, and all hills; fruitful trees, and all cedars: 10 Beasts, and all cattle; creeping things, and flying fowl: 11 Kings of the earth, and all people; princes, and all judges of the earth: 12 Both young men, and maidens; old men, and children: 13 Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven. 14 He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him. Praise ye the LORD.
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[AD 407] John Chrysostom on Psalms 148:1-2
However, what God actually is, not only have the prophets not seen, but not even angels or archangels. If you ask them, you will not hear them reply anything about his substance, but only singing, “Glory to God in the highest and peace on earth among people of good will.” If you desire to learn something even from the cherubim or seraphim, you will hear the mystical melody of his holiness and that “heaven and earth are full of his glory.” If you inquire of the higher powers, you will discover nothing else than that their one work is to praise God, for, “Praise him, all his powers,” the psalmist said.

Source: HOMILIES ON THE GOSPEL OF JOHN 15
[AD 410] Prudentius on Psalms 148:1-2
Sing his praises heights of heaven,
all you angels sing his praise,
Let the mighty hosts of heaven sing in
joyous praise of God;
Let no tongue of humanity be silent,
let all voices join the hymn.

Source: HYMNS FOR EVERY DAY 22-24
[AD 430] Augustine of Hippo on Psalms 148:1
"Praise ye the Lord from heaven" [Psalm 148:1]. As though he had found things in heaven holding their peace in the praise of the Lord, he exhorts them to arise and praise. Never have things in heaven held their peace in the praises of their Creator, never have things on earth ceased to praise God. But it is manifest that there are certain things which have breath to praise God in that disposition wherein God pleases them. For no one praises anything, save what pleases him. And there are other things which have not breath of life and understanding to praise God, but yet, because they also are good, and duly arranged in their proper order, and form part of the beauty of the universe, which God created, though they themselves with voice and heart praise not God, yet when they are considered by those who have understanding, God is praised in them; and, as God is praised in them, they themselves too in a manner praise God.. ..

Source: Exposition on Psalm 148
[AD 430] Augustine of Hippo on Psalms 148:1-2
Yet, though the fact that the angels are the work of God is not omitted here, it is indeed not explicitly mentioned; but elsewhere Holy Scripture asserts it in the clearest manner. For in the Hymn of the Three Children in the Furnace it was said, “O all ye works of the Lord bless ye the Lord;” and among these works mentioned afterwards in detail, the angels are named. And in the psalm it is said, “Praise ye the Lord from the heavens, praise him in the heights. Praise ye him, all his angels; praise ye him, all his hosts. Praise ye him, sun and moon; praise him, all ye stars of light. Praise him, ye heaven of heavens; and ye waters that be above the heavens. Let them praise the name of the Lord; for he commanded, and they were created.”

Source: City of God 11.9
[AD 430] Augustine of Hippo on Psalms 148:1-2
Now, how that celestial and most blessed company is constituted, how the various ranks differ one from the other, so that, while all the citizens share the general name of angel (as we read in the epistle to the Hebrews: “Now to which of the angels has he ever said: ,‘Sit at my right hand’?,” which shows that all are together called angels), still, there are archangels among them; and whether it is these same archangels who are called hosts, and the passage, “Praise him, all you his angels: praise him, all you his hosts” is to mean “Praise him, all you his angels: praise him, all you his archangels”; and what distinction there is among the four names under which the apostle seems to embrace the whole celestial company: “Whether thrones, or dominations, or principalities or powers”—to these questions let those reply who can, if, that is, they can prove their answers true. I acknowledge my own ignorance of these things. I am not even certain on this point, whether the sun and the moon and the other stars belong to this same company, though some believe these to be merely luminous bodies, without either sensation or intelligence.

Source: Enchiridion 15:58
[AD 430] Augustine of Hippo on Psalms 148:1-2
Wherefore, though light and darkness are to be taken in their literal signification in these passages of Genesis in which it is said, “God said, Let there be light, and there was light,” and “God divided the light from the darkness,” yet, for our part, we understand these two societies of angels,—the one enjoying God, the other swelling with pride; the one to whom it is said, “Praise ye him, all his angels,” the other whose prince says, “All these things will I give Thee if Thou wilt fall down and worship me;” the one blazing with the holy love of God, the other reeking with the unclean lust of self-advancement. And since, as it is written, “God resisteth the proud, but giveth grace unto the humble,” we may say, the one dwelling in the heaven of heavens, the other cast thence, and raging through the lower regions of the air; the one tranquil in the brightness of piety, the other tempest-tossed with beclouding desires; the one, at God’s pleasure, tenderly succoring, justly avenging,—the other, set on by its own pride, boiling with the lust of subduing and hurting; the one the minister of God’s goodness to the utmost of their good pleasure, the other held in by God’s power from doing the harm it would; the former laughing at the latter when it does good unwillingly by its persecutions, the latter envying the former when it gathers in its pilgrims.

Source: City of God 11.33
[AD 430] Augustine of Hippo on Psalms 148:2-5
"Praise Him, all you angels of His, praise Him, all His powers" [Psalm 148:2]. "Praise Him, sun and moon; praise Him, all you stars and light" [Psalm 148:3]. "Praise Him, you heaven of heavens, and waters that are above the heavens" [Psalm 148:4]. "Let them praise the Name of the Lord" [Psalm 148:5]. When can he unfold all in his enumeration? Yet he has in a manner touched upon them all summarily, and included all things in heaven praising their Creator. And as though it were said to him, "Why do they praise Him? What has He conferred on them, that they should praise Him?" he goes on, "for He spoke, and they were made; He commanded, and they were created." No wonder if the works praise the Worker, no wonder if the things that are made praise the Maker, no wonder if creation praise its Creator. In this Christ also is mentioned, though we seem not to have heard His Name....By what were they made? By the Word? [John 1:1-2] How does he show in this Psalm, that all things were made by the Word? "He spoke, and they were made; He commanded, and they were created." No one speaks, no one commands, save by word.

Source: Exposition on Psalm 148
[AD 253] Origen of Alexandria on Psalms 148:4
The Persians therefore may call the “whole circle of heaven” Jupiter; but we maintain that “the heaven” is neither Jupiter nor God, as we indeed know that certain beings of a class inferior to God have ascended above the heavens and all visible nature: and in this sense we understand the words, “Praise God, you heaven of heavens, and you waters that are above the heavens; let them praise the name of the Lord.”

Source: AGAINST CELSUS 5:44
[AD 253] Origen of Alexandria on Psalms 148:5
This is not the time to prove that the Creator did not become the servant of the Word and make the world and to show that the Word became the servant of the creator and prepared the world. For according to the prophet David, “God spoke, and they were made; he commanded, and they were created.” For the uncreated God “commanded” the firstborn of all creation, and “they were created.” This includes not only the cosmos and the things in it, but also all that remains, “whether thrones, or dominations, or principalities or powers; for all things have been created through him and for him, and he is before all things.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 2:104
[AD 395] Gregory of Nyssa on Psalms 148:5
And now that we have thus distinguished the various modes of generation, it will be time to observe how the benevolent provision of the Holy Spirit, in delivering to us the divine mysteries, imparts that instruction that transcends reason by such methods as we can receive. For the inspired teaching adopts, in order to set forth the unspeakable power of God, all the forms of generation that human intelligence recognizes, yet without including the bodily senses attaching to the words. For when it speaks of the creative power, it gives to such an energy the name of generation, because its expression must stoop to our level of understanding. It does not, however, convey thereby all that we include in creative generation, as time, place, the furnishing of matter, the fitness of instruments, the design in the things that come into being. It leaves these and asserts of God in lofty and magnificent language the creation of all existent things, when it says, “He spoke the word, and they were made, He commanded, and they were created.” Again when it interprets to us the unspeakable and transcendent existence of the Only-Begotten from the Father, as the poverty of human intellect is incapable of receiving doctrines that surpass all power of speech and thought, there too it borrows our language and terms him “Son,” a name that our usage assigns to those who are born of matter and nature.

Source: AGAINST EUNOMIUS 2:9
[AD 397] Ambrose of Milan on Psalms 148:5
The causes of the beginnings of all things are seeds. And the apostle of the Gentiles has said that the human body is a seed. And so in succession after sowing there is the substance that is needed for the resurrection. But even if there were no substance and no cause, who could think it difficult for God to create people anew whence he will and as he wills. Who commanded the world to come into being out of no matter and no substance? Look at the heaven, behold the earth. Whence are the fires of the stars? Whence the orb and rays of the sun? Whence the globe of the moon? Whence the mountain heights, the hard rocks, the woody groves? Whence are the air diffused around, and the waters, whether enclosed or poured abroad? But if God made all these things out of nothing (for “he spoke, and they were made; he commanded, and they were created”), why should we wonder that which has been should be brought to life again, since we see produced that which had not been?

Source: On the Death of Satyrus 2.64
[AD 397] Ambrose of Milan on Psalms 148:5
God has no need of human assistance. God commanded the heavens to come into existence, and it was done. He decided to create the earth, and it was created. Who carried the stones on his shoulders? Who paid the cost? Who helped him with the work? These things were done in a moment. Do you want to know how quickly? “He spoke, and they were made.” If the material universe sprang into being at a word, why should not the dead also rise again at a word?

Source: On the Death of Satyrus 2.85
[AD 420] Jerome on Psalms 148:5
“For he spoke, and they were made.” For God to have commanded is to have created; the command is creation. He spoke, and they were made, according to that which is written in Genesis: God said, and God created; that is, God the Father gave the command; God the Son created. Someone may say, He is the greater who gives the command, and he is the less to whom it is given. That is what the Arians, the Eunomians27 and the Macedonians maintain. I answer you, O heretics, in accordance with your own reasoning. You say, the Father is greater because he gives the command, and the Son is less because he is commanded by the Father. If this is in accord with human understanding, answer me: Is it greater to command or to create? I say, “Let a house be made,” and another builds the house. There is nothing great in uttering the words; it is difficult to build the house. He is greater, therefore, who creates than he who gives the command. But that is impious irreverence, for the Son is not greater than the Father. It is just as blasphemous to believe this of the Son against the Father as it is to believe it of the Father against the Son. “For he spoke, and they were made; he commanded, and they were created.” One nature both commands and creates; God gives the order, God fulfills it. A painter bids a painter paint, and the painter paints what he has bid be painted.

Source: HOMILIES ON THE PSALMS 58
[AD 430] Augustine of Hippo on Psalms 148:5
Did it [Gen 1:1] say, “In the beginning,” because it was made first? Or was it impossible for heaven and earth to have been made first among the creatures, if the angels and all the intellectual powers were made first? We must believe that the angels are the creation of God and were made by him. For the prophet included the angels in Psalm 148, when he said, “He commanded, and they were made; he gave the order, and they were created.” But if the angels were made first, we can ask whether they were made in time or before all time or at the start of time. If [they were made] in time, there already was time before the angels were made, and since time itself is also a creature, it turns out that we have to admit that something was made before the angels. But if we say that they were made at the start of time, so that time began with them, we have to say that it is false that time began with heaven and earth, as some claim.

Source: ON THE LITERAL INTERPRETATION OF GENESIS 3:7
[AD 430] Augustine of Hippo on Psalms 148:5
After all, what is beyond hoping for from God, to whom nothing is difficult? He does great things just as he does small ones; he raises the dead, just as he creates the living. If a painter can make a mouse with the same art as he makes an elephant—different subjects, one and the same art—how much more God, who “spoke and they were made, commanded and they were created”? What can be difficult for him to make who makes with a word? He created the angels above the heavens with ease, with equal ease the luminaries in the heavens, with equal ease the fishes in the sea, with equal ease the trees and animals on the earth, great things with the same ease as small. It was supremely easy for him to make everything out of nothing—is it astonishing that he gave some old people a son?

Source: SERMON 2:7
[AD 430] Augustine of Hippo on Psalms 148:5
All things that God did not beget of himself but made through his Word, he made not out of things that already existed but out of what did not exist at all, that is, out of nothing. Thus the apostle says, “Who calls those things that are not as though they were.” But it is written more clearly in the book of the Maccabees. “I beseech you, my child, lift your eyes to the heaven and the earth and all that are therein. See and know that God did not make those things out of anything that already existed.” There is also what is written in the Psalms. “He spoke, and they were made.” Clearly he did not beget these things of himself but made them by his Word and command. What he did not beget he made of nothing; for there was nothing else out of which he might have made them. Of him the apostle says most openly, “Since of him and through him and in him are all things.”

Source: ON THE NATURE OF THE GOOD 26
[AD 430] Augustine of Hippo on Psalms 148:6
"He has established them for the age, and for age upon age" [Psalm 148:6]. All things in heaven, all things above, all powers and angels, a certain city on high, good, holy, blessed; from whence because we are wanderers, we are wretched; whither because we are to return, we are blessed in hope; whither when we shall have returned, we shall be blessed indeed; "He has given them a law which shall not pass away." What sort of command, think ye, have things in heaven and the holy angels received? What sort of command has God given them? What, but that they praise Him? Blessed are they whose business is to praise God! They plough not, they sow not, they grind not, they cook not; for these are works of necessity, and there is no necessity there. They steal not, they plunder not, they commit no adultery; for these are works of iniquity, and there is no iniquity there. They break not bread for the hungry, they clothe not the naked, they take not in the stranger, they visit not the sick, they set not at one the contentious, they bury not the dead; for these are works of mercy, and there there is no misery, for mercy to be shown to. O blessed they! Think we that we too shall be like this? Ah! let us sigh, let us groan in sighing. And what are we, that we should be there? Mortal, outcast, abject, earth and ashes! But He, who has promised, is almighty....

Source: Exposition on Psalm 148
[AD 379] Basil of Caesarea on Psalms 148:7-12
And, even if the waters above the heavens are sometimes invited to praise the common Master of the universe, yet we do not for this reason consider them to be an intellectual nature. The heavens are not endowed with life because they “show forth the glory of God,” nor is the firmament a perceptive being because it “declares the work of his hands.” And, if someone says that the heavens are speculative powers, and the firmament, active powers productive of the good, we accept the expression as neatly said, but we will not concede that it is altogether true. For, in that case, dew, hoarfrost, cold and heat, since they were ordered by Daniel39 to praise in hymns the Creator of the universe, will be intelligent and invisible natures. The meaning in these words, however, accepted by speculative minds, is a fulfillment of the praise of the Creator. Not only the water that is above the heavens, as if holding the first place in honor because of the preeminence added to it from its excellence, fulfills the praise of God, but, “Praise him,” the psalmist says, “from the earth, you dragons and all you deeps.” So that even the deep, which those who speak allegories relegated to the inferior portion, was not itself judged deserving of rejection by the psalmist, since it was admitted to the general chorus of creation; but even it harmoniously sings a hymn of praise to the Creator through the language assigned to it.

Source: HOMILIES ON THE HEXAEMERON 3:9
[AD 430] Augustine of Hippo on Psalms 148:7-12
There follows the seventh commandment: “You shall not steal,” and the seventh plague: hail on the crops. What you steal from the commandment, you lose from your account in heaven. No one makes an unjust gain without suffering a just loss. For example, someone steals and acquires a suit, but by the judgment of heaven he forfeits trust. Where there is gain, there is loss; visible gain, invisible loss; gain from his own blindness, loss from the Lord’s cloud. You see, dearly beloved, there is nothing that escapes providence. Or do you really think that what people suffer, they suffer while God is asleep? We see these things happening all the time and all around; clouds gather, rain comes down in buckets, hail is hurled down, the earth shaken by thunder, scared out of its wits by lightning. Everywhere these things are thought to happen as though they had nothing to do with divine providence. Against such ideas that psalm is on its guard: “Praise the Lord from the earth”—his praises had already been told from the heavens—“dragons and all deeps, fire, hail, snow, ice, stormy winds, which all carry out his word.” So those who for their own evil desire steal outwardly are hailed on inwardly by the judgment of God.

Source: SERMON 8:10
[AD 430] Augustine of Hippo on Psalms 148:7-12
For you [God] evil does not exist, and not only for you but for the whole of your creation as well, because there is nothing outside it that could invade it and break down the order that you have imposed on it. Yet in the separate parts of your creation there are some things that we think of as evil because they are at variance with other things. But there are other things again with which they are in accord, and then they are good. In themselves, too, they are good. And all these things that are at variance with one another are in accord with the lower part of creation that we call the earth. The sky, which is cloudy and windy, suits the earth to which it belongs. So it would be wrong for me to wish that these earthly things did not exist, for even if I saw nothing but them, I might wish for something better, but still I ought to praise you for them alone. For all things “give praise to the Lord on earth, monsters of the sea and all its depths; fire and hail, snow and mist, and the storm-wind that executes his decree; all you mountains and hills, all you fruit trees and cedars; all you wild beasts and cattle, creeping things and birds that fly in air; all you kings and peoples of the world, all you that are princes and judges on earth; young men and maids, old men and boys together; let them all give praise to the Lord’s name.” The heavens, too, ring with your praises, O God, for you are the God of us all. “Give praise to the Lord in heaven; praise him, all that dwells on high. Praise him, all you angels of his, praise him, all his armies. Praise him, sun and moon; praise him, every star that shines. Praise him, you highest heavens, you waters beyond the heavens. Let all these praise the Lord.” And since this is so, I no longer wished for a better world, because I was thinking of the whole of creation, and in the light of this clearer discernment I had come to see that though the higher things are better than the lower, the sum of all creation is better than the higher things alone.

Source: Confessions 7.13
[AD 430] Augustine of Hippo on Psalms 148:7-12
I am, therefore, leaving out those things that are done corporeally in a quite ordinary period of time, such as the rising and the setting of the stars, the births and the deaths of animals, the innumerable diversities of seeds and buds, the mists and the clouds, the snows and the rain, the lightnings and the thunders, the thunderbolts and the hails, the winds and the fires, the cold and the heat, and all such things. Nor am I taking into account the things that rarely happen in the same order, such as the eclipses of the heavenly bodies, the appearances of unusual stars, monsters, earthquakes, and similar things. I am considering none of these things, for their first and highest cause is nothing else than the will of God. Hence, when certain things of this kind are also mentioned in the psalm, such as “fire, hail, snow, mists,” it immediately adds “that fulfill his words,” lest anyone might believe that they were done by chance or by corporeal causes only, or even by spiritual causes that exist outside the will of God.

Source: ON THE TRINITY 3:10.19
[AD 430] Augustine of Hippo on Psalms 148:7
Let him then turn himself to things on earth too, since he has already spoken the praises of things in heaven. "Praise ye the Lord from the earth" [Psalm 148:7]. For wherewith began he before? "Praise ye the Lord from heaven:" and he went through things in heaven: now hear of things on earth. "Dragons and all abysses." "Abysses" are depths of water: all the seas, and this atmosphere of clouds, pertain to the "abyss." Where there are clouds, where there are storms, where there is rain, lightning, thunder, hail, snow, and all that God wills should be done above the earth, by this moist and misty atmosphere, all this he has mentioned under the name of earth, because it is very changeable and mortal; unless ye think that it rains from above the stars. All these things happen here, close to the earth. Sometimes even men are on the tops of mountains, and see the clouds beneath them, and often it rains: and all commotions which arise from the disturbance of the atmosphere, those who watch carefully see that they happen here, in this lower part of the universe....You see then what kind all these things are, changeable, troublous, fearful, corruptible: yet they have their place, they have their rank, they too in their degree fill up the beauty of the universe, and so they praise the Lord. He turns then to them, as though He would exhort them too, or us, that by considering them we may praise the Lord. "Dragons" live about the water, come out from caverns, fly through the air; the air is set in motion by them: "dragons" are a huge kind of living creatures, greater there are not upon the earth. Therefore with them he begins, "Dragons and all abysses." There are caves of hidden waters, whence springs and streams come forth: some come forth to flow over the earth, some flow secretly beneath; and all this kind, all this damp nature of waters, together with the sea and this lower air, are called abyss, or "abysses," where dragons live and praise God. What? Think we that the dragons form choirs, and praise God? Far from it. But do ye, when you consider the dragons, regard the Maker of the dragon, the Creator of the dragon: then, when you admire the dragons, and say, "Great is the Lord who made these," then the dragons praise God by your voices.

Source: Exposition on Psalm 148
[AD 430] Augustine of Hippo on Psalms 148:8
"Fire, hail, snow, ice, wind of storms, which do His word" [Psalm 148:8]. Wherefore added he here, "which do His word"? Many foolish men, unable to contemplate and discern creation, in its several places and rank, performing its movements at the nod and commandment of God think that God does indeed rule all things above, but things below He despises, casts aside, abandons, so that He neither cares for them, nor guides, nor rules them; but that they are ruled by chance, how they can, as they can: and they are influenced by what they say sometimes to one another: e.g. "If it were God that gave rain, would He rain into the sea? What sort of providence," they say, "is this? Getulia is thirsty, and it rains into the sea." They think that they handle the matter cleverly. One should say to them, "Getulia does at all events thirst, thou dost not even thirst." For good were it for you to say to God, "My soul has thirsted for You." For he that thus argues is already satisfied; he thinks himself learned, he is not willing to learn, therefore he thirsts not. For if he thirsted, he would be willing to learn, and he would find that everything happens upon earth by God's Providence, and he would wonder at the arrangement of even the limbs of a flea. Attend, beloved. Who has arranged the limbs of a flea and a gnat, that they should have their proper order, life, motion? Consider one little creature, even the very smallest, whatever you will. If you consider the order of its limbs, and the animation of life whereby it moves; how does it shun death, love life, seek pleasures, avoid pain, exert various senses, vigorously use movements suitable to itself! Who gave its sting to the gnat, for it to suck blood with? How narrow is the pipe whereby it sucks! Who arranged all this? Who made all this? You are amazed at the smallest things; praise Him that is great. Hold then this, my brethren, let none shake you from your faith or from sound doctrine. He who made the Angel in heaven, the Same also made the worm upon earth: the Angel in heaven to dwell in heaven, the worm upon earth to abide on earth. He made not the Angel to creep in the mud, nor the worm to move in heaven. He has assigned dwellers to their different abodes; incorruption He assigned to incorruptible abodes, corruptible things to corruptible abodes. Observe the whole, praise the whole. He then who ordered the limbs of the worm, does He not govern the clouds? And wherefore rains He into the sea? As though there are not in the sea things which are nourished by rain; as though He made not fishes therein, as though He made not living creatures therein. Observe how the fishes run to sweet water. And wherefore, says he, does He give rain to the fishes, and sometimes gives not rain to me? That you may consider that you are in a desert region, and in a pilgrimage of life; that so this present life may grow bitter to you, that you may long for the life to come: or else that you may be scourged, punished, amended. And how well does He assign their properties to regions. Behold, since we have spoken of Getulia, He rains here nearly every year, and gives grain every year; here the grain cannot be kept, it soon rots, because it is given every year; there, because it is given seldom, both much is given, and it can be kept for long. But do you perchance think that God there deserts man, or that they do not there after their own manner of rejoicing both praise and glorify God? Take a Getulian from his country, and set him amid our pleasant trees; he will wish to flee away, and return to his bare Getulia. To all places then, regions, seasons, God has assigned and arranged what fits them. Who could unfold it? Yet they who have eyes see many things therein: when seen, they please; pleasing, they are praised; not they really, but He who made them; thus shall all things praise God.

Source: Exposition on Psalm 148
[AD 430] Augustine of Hippo on Psalms 148:9-14
Then he mentions, that they may praise the Lord, "mountains and hills, fruitful trees and all cedars" [Psalm 148:9]: "beasts and all cattle, creeping things, and winged fowls" [Psalm 148:10]. Then he goes to men; "kings of the earth and all people, princes and all judges of the earth" [Psalm 148:11]: "young men and maidens, old men and young, let them praise the Name of the Lord" [Psalm 148:12]. Ended is the praise from heaven, ended is the praise from earth. "For His Name only is exalted" [Psalm 148:13]. Let no man seek to exalt his own name. Will you be exalted? Subject yourself to Him who cannot be humbled. "His confession is in earth and heaven" [Psalm 148:14]. What is "His confession"? Is it the confession wherewith He confesses? No, but that whereby all things confess Him, all things cry aloud: the beauty of all things is in a manner their voice, whereby they praise God. The heaven cries out to God, "You made me, not I myself." Earth cries out, "You created me, not I myself." How do they cry out? When you regard them, and findest this out, they cry out by your voice, they cry out by your regard. Regard the heavens, it is beautiful: observe the earth, it is beautiful: both together are very beautiful. He made them, He rules them, by His nod they are swayed, He orders their seasons, He renews their movements, by Himself He renews them. All these things then praise Him, whether in stillness or in motion, whether from earth below or from heaven above, whether in their old state or in their renewal. When you see all these things, and rejoicest, and art lifted up to the Maker, and gazest on "His invisible things understood by the things which are made," [Romans 1:20] "His confession is in earth and heaven:" that is, thou confesses to Him from things on earth, thou confesses to Him from things in heaven. And since He made all things, and nought is better than He, whatsoever He made is less than He, and whatsoever in these things pleases you, is less than He. Let not then what He has made so please you, as to withdraw you from Him who made: if you love what He made, love much more Him who made. If the things which He has made are beautiful, how much more beautiful is He who made them. "And He shall exalt the horn of His people." Behold what Haggai and Zachariah prophesied. Now the "horn of His people" is humble in afflictions, in tribulations, in temptations, in beating of the breast; when will He "exalt the horn of His people"? When the Lord has come, and our Sun is risen, not the sun which is seen with the eye, and "rises upon the good and the evil," [Matthew 5:45] but That whereof is said, To you that hear God, "the Sun of Righteousness shall rise, and healing in His wings;" [Malachi 4:2] and of whom the proud and wicked shall hereafter say, "The light of righteousness has not shined unto us, and the sun of righteousness rose not upon us." [Wisdom 5:6] This shall be our summer. Now during the winter weather the fruits appear not on the stock; you observe, so to say, dead trees during the winter. He who cannot see truly, thinks the vine dead; perhaps there is one near it which is really dead; both are alike during winter; the one is alive, the other is dead, but both the life and death are hidden: summer advances; then the life of the one shines brightly, the death of the other is manifested: the splendour of leaves, the abundance of fruit, comes forth, the vine is clothed in outward appearance from what it has in its stock. Therefore, brethren, now we are the same as other men: just as they are born, eat, drink, are clothed, pass their life, so also do the saints. Sometimes the very truth deceives men, and they say, "Lo, he has begun to be a Christian: has he lost his headache?" or, "because he is a Christian, what gains he from me?" O dead vine, you observe near you a vine that is bare indeed in winter, yet not dead. Summer will come, the Lord will come, our Splendour, that was hidden in the stock, and then "He shall exalt the horn of His people," after the captivity wherein we live in this mortal life....

Source: Exposition on Psalm 148